The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 09 of 12)

93

Th. Hahn, “Die Buschmänner,” Globus, xviii. 141. As to the cairn in question, see above, p. 16.

94

J. Smith, Trade and Travels in the Gulph of Guinea (London, 1851), p. 77.

95

O. Dapper, Description de l'Afrique (Amsterdam, 1686), p. 117.

96

A. Leared, Morocco and the Moors (London, 1876), p. 301. Compare E. Doutté, Magie et Religion dans l'Afrique du Nord (Algiers, 1908), p. 454.

97

E. Doutté, op. cit. pp. 454 sq.

98

Dudley Kidd, The Essential Kafir (London, 1904), p. 261.

99

Rev. John Campbell, Travels in South Africa (London, 1822), ii. 207 sq.

100

Rev. J. Roscoe, The Baganda (London, 1911), pp. 342 sq.

101

P. Cayzac, “La religion des Kikuyu,” Anthropos, v. (1910) p. 311.

102

Rev. J. Roscoe, “The Bahima, a Cow Tribe of Enkole,” Journal of the Royal Anthropological Institute, xxxvii. (1907) p. 111.

103

Dr. R. F. Kaindl, “Zauberglaube bei den Huzulen,” Globus, lxxvi. (1899) p. 254.

104

J. Goldziher, Muhammedanische Studien (Halle a. S., 1888-1890), i. 34.

105

E. Diguet, Les Annamites (Paris, 1906), pp. 283 sq.

106

W. Müller, “Über die Wildenstämme der Insel Formosa,” Zeitschrift für Ethnologie, xlii. (1910) p. 237. The writer's use of the pronoun (sie) is ambiguous.

107

Father E. Amat, in Annales de la Propagation de la Foi, lxx. (1898) pp. 266 sq.

108

Rev. W. Ellis, History of Madagascar (London, n. d.), i. 422 sq.; compare id., pp. 232, 435, 436 sq.; Rev. J. Sibree, The Great African Island (London, 1880), pp. 303 sq. As to divination by the sikidy, see J. Sibree, “Divination among the Malagasy,” Folk-lore, iii. (1892) pp. 193-226.

109

W. Ellis, op. cit. i. 374; J. Sibree, The Great African Island, p. 304; J. Cameron, in Antananarivo Annual and Madagascar Magazine, Reprint of the First Four Numbers (Antananarivo, 1885), p. 263.

110

N. Adriani en Alb. C. Kruijt, De Bare'e-sprekende Toradja's van Midden-Celebes, i. (Batavia, 1912) p. 399.

111

W. Ködding, “Die Batakschen Götter,” Allgemeine Missions-Zeitschrift, xii. (1885) p. 478; Dr. R. Römer, “Bijdrage tot de Geneeskunst der Karo-Batak's,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, l. (1908) p. 223.

112

W. E. Maxwell, “The Folklore of the Malays,” Journal of the Straits Branch of the Royal Asiatic Society, No. 7 (June, 1881), p. 27; W. W. Skeat, Malay Magic (London, 1900), pp. 534 sq.

113

Dio Chrysostom, Orat. liii. vol. ii. pp. 164 sq. ed. L. Dindorf (Leipsic, 1857). Compare Plato, Republic, iii. 9, p. 398 a, who ironically proposes to dismiss poets from his ideal state in the same manner. These passages of Plato and Dio Chrysostom were pointed out to me by my friend Professor Henry Jackson. There was a Greek saying, attributed to Pythagoras, that swallows should not be allowed to enter a house (Plutarch, Quaest. Conviv. viii. 7, 1).

114

Dr. R. F. Kaindl, “Zauberglaube bei den Huzulen,” Globus, lxxvi. (1899) pp. 255 sq.

115

Leviticus xiv. 7, 53.

116

J. Wellhausen, Reste arabischen Heidentumes (Berlin, 1887), p. 156; W. Robertson Smith, Religion of the Semites, New Edition (London, 1894), pp. 422, 428.

117

W. Crooke, Tribes and Castes of the North-Western Provinces and Oudh (Calcutta, 1896), iii. 434.

118

E. Thurston, Castes and Tribes of Southern India (Madras, 1909), i. 113-117; id., Ethnographic Notes in Southern India (Madras, 1906), pp. 192-196; Captain H. Harkness, Description of a Singular Aboriginal Race inhabiting the Summit of the Neilgherry Hills (London, 1832), p. 133; F. Metz, The Tribes inhabiting the Neilgherry Hills, Second Edition (Mangalore, 1864), p. 78; Jagor, “Ueber die Badagas im Nilgiri-Gebirge,” Verhandlungen der Berliner Gesellschaft für Anthropologie (1876), pp. 196 sq. At the Badaga funerals witnessed by Mr. E. Thurston “no calf was brought near the corpse, and the celebrants of the rites were satisfied with the mere mention by name of a calf, which is male or female according to the sex of the deceased.”

119

H. Harkness, l. c.

120

J. W. Breeks, An Account of the Primitive Tribes and Monuments of the Nīlagiris (London, 1873), pp. 23 sq.; W. H. R. Rivers, The Todas (London, 1906), pp. 376 sq.

121

E. T. Atkinson, The Himalayan Districts of the North-Western Provinces of India, ii. (Allahabad, 1884) pp. 927 sq. In other parts of North-Western India on the eleventh day after a death a bull calf is let loose with a trident branded on its shoulder or quarter “to become a pest.” See (Sir) Denzil C. J. Ibbetson, Report on the Revision of Settlement of the Panipat Tahsil and Karnal Parganah of the Karnal District (Allahabad, 1883), p. 137. In Behar, a district of Bengal, a bullock is also let loose on the eleventh day of mourning for a near relative. See G. A. Grierson, Bihār Peasant Life (Calcutta, 1885), p. 409.

122

W. Caland, Altindisches Zauberritual (Amsterdam, 1900), p. 83; Hymns of the Atharva-Veda, translated by Maurice Bloomfield (Oxford, 1897), pp. 308 sq. (Sacred Books of the East, vol. xlii.).

123

M. N. Venketswami, “Telugu Superstitions,” The Indian Antiquary, xxiv. (1895) p. 359.

124

A. Grünwedel, “Sinhalesische Masken,” Internationales Archiv für Ethnographie, vi. (1893) pp. 85 sq.

125

J. G. Dalyell, Darker Superstitions of Scotland (Edinburgh, 1834), pp. 104 sq. I have modernised the spelling.

126

J. Perham, “Sea Dyak Religion,” Journal of the Straits Branch of the Royal Asiatic Society, No. 10 (December 1882), p. 232.

127

Rev. Richard Taylor, Te Ika A Maui, or New Zealand and its Inhabitants, Second Edition (London, 1870), p. 101.

128

T. C. Hodson, “The Native Tribes of Manipur,” Journal of the Anthropological Institute, xxxi. (1901) p. 302; id., The Meitheis (London, 1908), pp. 106 sq.

129

T. C. Hodson, “The Native Tribes of Manipur,” Journal of the Anthropological Institute, xxxi. (1901) p. 302.

130

T. C. Hodson, The Meitheis (London, 1908), pp. 104-106.

131

Compare The Dying God, pp. 116 sq.

132

The Jataha or Stories of the Buddha's former Births, vol. v., translated by H. T. Francis (Cambridge, 1905), pp. 71 sq.

133

Rev. J. Roscoe, The Baganda (London, 1911), p. 342.

134

Rev. S. Mateer, Native Life in Travancore (London, 1883), p. 136.

135

J. Aubrey, Remaines of Gentilisme and Judaisme (Folk-lore Society, London, 1881), pp. 35 sq.

136

Bagford's letter in Leland's Collectanea, i. 76, quoted by J. Brand, Popular Antiquities, ii. 246 sq., Bohn's edition (London, 1882-1883).

137

In The Academy, 13th Nov. 1875, p. 505, Mr. D. Silvan Evans stated that he knew of no such custom anywhere in Wales; and the custom seems to be now quite unknown in Shropshire. See C. S. Burne and G. F. Jackson, Shropshire Folk-lore (London, 1883), pp. 307 sq.

138

The authority for the statement is a Mr. Moggridge, reported in Archaeologia Cambrensis, second series, iii. 330. But Mr. Moggridge did not speak from personal knowledge, and as he appears to have taken it for granted that the practice of placing bread and salt upon the breast of a corpse was a survival of the custom of “sin-eating,” his evidence must be received with caution. He repeated his statement, in somewhat vaguer terms, at a meeting of the Anthropological Institute, 14th December 1875. See Journal of the Anthropological Institute, v. (1876) pp. 423 sq.

139

J. A. Dubois, Mœurs des Peuples de l'Inde (Paris, 1825), ii. 32 sq.

140

R. Richardson, in Panjab Notes and Queries, i. p. 86, § 674 (May, 1884).

141

Panjab Notes and Queries, i. p. 86, § 674, ii. p. 93, § 559 (March, 1885). Some of these customs have been already referred to in a different connexion. See The Dying God, p. 154. In Uganda the eldest son used to perform a funeral ceremony, which consisted in chewing some seeds which he took with his lips from the hand of his dead father; some of these seeds he then blew over the corpse and the rest over one of the childless widows who thereafter became his wife. The meaning of the ceremony is obscure. The eldest son in Uganda never inherited his father's property. See the Rev. J. Roscoe, The Baganda (London, 1911), p. 117.

142

Panjab Notes and Queries, iii. p. 179, § 745 (July, 1886).

143

E. Schuyler, Turkistan (London, 1876), ii. 28.

144

W. Ellis, Polynesian Researches, Second Edition (London, 1832-1836), i. 401 sqq.

145

The Welsh custom of “sin-eating” has been interpreted by Mr. E. S. Hartland as a modification of an older custom of eating the corpse. See his article, “The Sin-eater,” Folk-lore, iii. (1892) 145-157; The Legend of Perseus, ii. 291 sqq., iii. p. ix. I cannot think his interpretation probable or borne out by the evidence. The Badaga custom of transferring the sins of the dead to a calf which is then let loose and never used again (above, pp. 36 sq.), the Tahitian custom of burying the sins of a person whose body is carefully preserved by being embalmed, and the Manipur and Travancore customs of transferring the sins of a Rajah before his death (pp. 39, 42 sq.) establish the practice of transferring sins in cases where there can be no question of eating the corpse. The original intention of such practices was perhaps not so much to take away the sins of the deceased as to rid the survivors of the dangerous pollution of death. This comes out to some extent in the Tahitian custom.

146

Pliny, Nat. Hist. xxviii. 86.

147

Plato, Laws, xi. 12, p. 933 b.

148

Ἐφημερὶς ἀρχαιολογική, 1883, col. 213, 214; G. Dittenberger, Sylloge Inscriptionum Graecarum,2 No. 802, lines 48 sqq. (vol. ii. pp. 652 sq.).

149

Marcellus, De medicamentis, xxxiv. 102. A similar cure is described by Pliny (Nat. Hist. xxii. 149); you are to touch the warts with chick-peas on the first day of the moon, wrap the peas in a cloth, and throw them away behind you. But Pliny does not say that the warts will be transferred to the person who picks up the peas. On this subject see further J. Hardy, “Wart and Wen Cures,” Folk-lore Record, i. (1878) pp. 216-228.

150

Z. Zanetti, La Medicina delle nostre donne (Città di Castello, 1892), pp. 224 sq.; J. B. Thiers, Traité des Superstitions (Paris, 1679), p. 321; B. Souché, Croyances, présages et traditions diverses (Niort, 1880), p. 19; J. W. Wolf, Beiträge zur deutschen Mythologie (Göttingen, 1852-1857), i. 248, § 576; Dr. R. F. Kaindl, “Aus dem Volksglauben der Rutenen in Galizien,” Globus, lxiv. (1893) p. 93; J. Harland and T. T. Wilkinson, Lancashire Folk-lore (Manchester and London, 1882), p. 157; G. W. Black, Folk-medicine (London, 1883), p. 41; W. Gregor, Folk-lore of the North-East of Scotland (London, 1881), p. 49; J. G. Campbell, Witchcraft and Second Sight in the Highlands and Islands of Scotland (Glasgow, 1902), pp. 94 sq.

151

L. Strackerjan, Aberglaube und Sagen aus dem Herzogthum Oldenburg (Oldenburg, 1867), ii. 71, § 85; E. Monseur, Le Folklore Wallon (Brussels, n. d.), p. 29; H. Zahler, Die Krankheit im Volksglauben des Simmenthals (Bern, 1898), p. 93; R. Andree, Braunschweiger Volkskunde (Brunswick, 1896), p. 306.

152

A. Birlinger, Volksthümliches aus Schwaben (Freiburg im Breisgau, 1861-1862), i. 483.

153

Thiers, Souché, Strackerjan, Monseur, ll.cc.; J. G. Campbell, Witchcraft and Second Sight in the Highlands and Islands of Scotland (Glasgow, 1902), p. 95.

154

Ch. Rogers, Social Life in Scotland (Edinburgh, 1884-1886), iii. 226.

155

G. Lammert, Volksmedizin und medizinischer Aberglaube in Bayern (Würzburg, 1869), p. 264.

156

Ibid. p. 263.

157

J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren (Prague and Leipsic, 1864), p. 167, § 1180.

158

L. Strackerjan, Aberglaube und Sagen aus dem Herzogthum Oldenburg (Oldenburg, 1867), i. 71, § 85.

159

Geoponica, xiii. 9, xv. 1; Pliny, Nat. Hist. xxviii. 155. The authorities for these cures are respectively Apuleius and Democritus. The latter is probably not the atomic philosopher. See J. G. Frazer, “The Language of Animals,” The Archæological Review, vol. i. (May, 1888) p. 180, note 140.

160

Marcellus, De medicamentis, xii. 24.

161

W. G. Black, Folk-medicine (London, 1883), pp. 35 sq.

162

Marcellus, De medicamentis, xvii. 18.

163

Pliny, Nat. Hist. xxx. 61; Marcellus, De medicamentis, xxvii. 33. The latter writer mentions (op. cit. xxviii. 123) that the same malady might similarly be transferred to a live frog.

164

Pliny, Nat. Hist. xxx. 64; Marcellus, De medicamentis, xxviii. 132.

165

Marcellus, De medicamentis, xxix. 35.

166

W. Henderson, Folk-lore of the Northern Counties (London, 1879), p. 143; W. G. Black, Folk-medicine, p. 35; Marie Trevelyan, Folk-lore and Folk-stories of Wales (London, 1909), p. 226.

167

L. Strackerjan, Aberglaube und Sagen aus dem Herzogthum Oldenburg (Oldenburg, 1867), i. 72, § 86.

168

J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren (Prague and Leipsic, 1864), p. 166, § 1173, quoting Kuhn's translation of Rig-veda, x. 97. 13. A slightly different translation of the verse is given by H. Grassmann, who here follows R. Roth (Rig-veda übersetzt, vol. ii. p. 379). Compare Hymns of the Rigveda, translated by R. T. H. Griffith (Benares, 1889-1892), iv. 312.

169

L. Strackerjan, op. cit. i. 72, § 87.

170

W. Henderson, Folk-lore of the Northern Counties (London, 1879), p. 143.

171

J. D. H. Temme, Die Volkssagen der Altmark (Berlin, 1839), p. 83; A. Kuhn, Märkische Sagen und Märchen (Berlin, 1843), p. 384, § 62.

172

R. Wuttke, Sächsische Volkskunde2 (Dresden, 1901), p. 372.

173

J. V. Grohmann, op. cit. p. 230, § 1663. A similar remedy is prescribed in Bavaria. See G. Lammert, Volksmedizin und medizinischer Aberglaube in Bayern (Würzburg, 1869), p. 249.

174

J. Brand, Popular Antiquities, ii. 375; W. G. Black, Folk-medicine, p. 46.

175

Marie Trevelyan, Folk-lore and Folk-stories of Wales (London, 1909), pp. 229 sq.

176

B. Schmidt, Das Volksleben der Neugriechen (Leipsic, 1871), p. 82.

177

A. Kuhn, Märkische Sagen und Märchen (Berlin, 1843), p. 386.

178

L. Strackerjan, Aberglaube und Sagen aus dem Herzogthum Oldenburg (Oldenburg, 1867), i. 74, § 91.

179

F. J. Wiedemann, Aus dem inneren und äussern Leben der Ehsten (St. Petersburg, 1876), pp. 451 sq.

180

Le Tour du Monde, lxvii. (1894) p. 308; id., Nouvelle Série, v. (1899) p. 521.

181

F. S. Krauss, Volksglaube und religiöser Brauch der Südslaven (Münster i. W., 1890), pp. 35 sq.

182

F. S. Krauss, op. cit. p. 39.

183

A. Strausz, Die Bulgaren (Leipsic, 1898), p. 400, compare p. 401.

184

Blackwood's Magazine, February 1886, p. 239.

185

Z. Zanetti, La medicina delle nostre donne (Città di Castello, 1892), p. 73.

186

J. B. Thiers, Traité des Superstitions (Paris, 1679), pp. 323 sq.

187

J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren (Prague and Leipsic, 1864), p. 167, § 1178. A Belgian cure of the same sort is reported by J. W. Wolf (Beiträge zur deutschen Mythologie, Göttingen, 1852-1857, i. 223 (wrongly numbered 219), § 256).

188

L. Strackerjan, Aberglaube und Sagen aus dem Herzogthum Oldenburg (Oldenburg, 1867), i. 74, § 90.

189

J. Grimm, Deutsche Mythologie4 (Berlin, 1875-1878), ii. 979.

190

Bavaria, Landes- und Volkskunde des Königreichs Bayern, iv. 2 (Munich, 1867), p. 406.

191

A. Schleicher, Volkstümliches aus Sonnenberg (Weimar, 1858), p. 150; A. Witschel, Sagen, Sitten und Gebräuche aus Thüringen (Vienna, 1878), p. 283, § 82.

192

W. Kolbe, Hessische Volks-Sitten und Gebrauche2 (Marburg, 1888), pp. 88 sq.

193

C. Meyer, Der Aberglaube des Mittelalters (Bâle, 1884), p. 104.

194

H. Zahler, Die Krankheit im Volksglauben des Simmenthals (Bern, 1898), p. 94.

195

W. G. Black, Folk-medicine, p. 38.

196

F. Chapiseau, Le Folk-lore de la Beauce et du Perche (Paris, 1902), i. 213.

197

W. G. Black, Folk-medicine, p. 39.

198

A. Wuttke, Der deutsche Volksaberglaube2 (Berlin, 1869), p. 310, § 490.

199

J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, p. 165, § 1160.

200

L. Strackerjan, Aberglaube und Sagen aus dem Herzogthum Oldenburg, ii. 74 sq., § 89.

201

J. Grimm, Deutsche Mythologie,4 ii. 979.

202

T. J. Pettigrew, On Superstitions connected with the History and Practice of Medicine and Surgery (London, 1844), p. 77; W. G. Black, Folk-medicine, p. 37.

203

J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, p. 167, § 1182.

204

L. Strackerjan, Aberglaube und Sagen aus dem Herzogthum Oldenburg, i. 73, § 89; A. Wuttke, Der deutsche Volksaberglaube,2 pp. 309 sq., § 490.

205

L. F. Sauvé, Le Folk-lore des Hautes-Vosges (Paris, 1889), p. 40; A. Meyrac, Traditions, Coutumes, Légendes et Contes des Ardennes (Charleville, 1890), p. 174; A. Schleicher, Volkstümliches aus Sonnenberg (Weimer, 1858), p. 149; J. A. E. Köhler, Volksbrauch, Aberglauben, Sagen und andre alte Ueberlieferungen im Voigtlande (Leipsic, 1867), p. 414; A. Witzschel, Sagen, Sitten und Gebräuche aus Thüringen (Vienna, 1878), p. 283, § 79; H. Zahler, Die Krankheit im Volksglauben des Simmenthals (Bern, 1898), p. 93.

206

R. Andree, Braunschweiger Volkskunde (Brunswick, 1896), p. 307.

207

A. Kuhn, Märkische Sagen und Märchen (Berlin, 1843), p. 384, § 66.

208

H. Zahler, loc. cit.

209

P. Wagler, Die Eiche in alter und neuer Zeit, i. (Wurzen, n. d.) p. 23.

210

E. Doutté, Magie et Religion dans l'Afrique du Nord (Algiers, 1908), p. 436.

211

W. Crooke, The Tribes and Castes of the North-Western Provinces and Oudh (Calcutta, 1896), iii. 436 sq.; compare id., Popular Religion and Folk-lore of Northern India (Westminster, 1896), i. 43, 162. Compare E. Thurston, Ethnographic Notes in Southern India (Madras, 1906), pp. 313, 331.

212

W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), i. 102 sq.

213

Mrs. Bishop, Korea and her Neighbours (London, 1898), ii. 143 sq.

214

P. Giran, Magie et Religion Annamites (Paris, 1912), pp. 132 sq.

215

R. C. Maclagan, “Notes on folk-lore Objects collected in Argyleshire,” Folk-lore, vi. (1895) p. 158.

216

R. Andree, Braunschweiger Volkskunde (Brunswick, 1896), p. 307.

217

F. Chapiseau, Le Folk-lore de la Beauce et du Perche (Paris, 1902), i. 170.

218

E. Doutté, Magie et Religion dans l'Afrique du Nord (Algiers, 1908), pp. 228 sq.

219

J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, p. 116, § 1172.

220

A. Leared, Morocco and the Moors (London, 1876), pp. 275 sqq.

221

R. C. Thompson, Semitic Magic (London, 1908), p. 17. It would seem that in Macedonia demons and ghosts can be hammered into walls. See G. F. Abbott, Macedonian Folklore (Cambridge, 1903), p. 221. In Chittagong, as soon as a coffin has been carried out of the house, a nail is knocked into the threshold “to prevent death from entering the dwelling, at least for a time.” See Th. Bérengier, “Les funérailles à Chittagong,” Les Missions Catholiques, xiii. (1881) p. 504.

222

E. W. Lane, Manners and Customs of the Modern Egyptians (Paisley and London, 1895), ch. x. p. 240.

223

R. C. Thompson, Semitic Magic (London, 1908), p. 18.

224

L. Strackerjan, Aberglaube und Sagen aus dem Herzogthum Oldenburg, ii. 120, § 428 a. A similar story is told of a house in Neuenburg (op. cit. ii. 182, § 512 c).